FIR TREE, ברוש, occurs 2 Sam. vi, 5; 1 Kings v, 8, 10; vi, 15, 34; ix, 11; 2 Kings xix, 23; 2 Chron. ii, 8; iii, 5; Psalm civ, 17; Isaiah xiv, 8; xxxvii, 24; xli, 19; lv, 13; lx, 13; Ezek. xxvii, 5; xxxi, 8; Hosea xiv, 8; Nahum ii, 3; Zech. xi, 2. The LXX render it so variously as to show that they knew not what particular tree is meant; the Vulgate, generally by abietes, the “fir tree.” Celsius asserts that it is the cedar; but Millar maintains that it is the fir. The fir tree is an evergreen, of beautiful appearance, whose lofty height, and dense foliage, afford a spacious shelter and shade. The trunk of the tree is very straight. The wood was anciently used for spears, musical instruments, furniture for houses, rafters in building, and for ships. In 2 Sam. vi, 5, it is mentioned that David played on instruments of fir wood; and Dr. Burney, in his “History of Music,” observes, “This species of wood, so soft in its nature, and sonorous in its effects, seems to have been preferred by the ancients, as well as moderns, to every other kind for the construction of musical instruments, particularly the bellies of them, on which the tone of them chiefly depends. Those of the harp, lute, guitar, harpsichord, and violin, in present use, are always made of this wood.”
FISH, דג, ἰχθὺς, Matt. vii, 10; xvii, 27; Luke v, 6; John xxi, 6, 8, 11, occurs very frequently. This appears to be the general name in Scripture of aquatic animals. Boothroyd, in the note upon Num. xi, 4, says, “I am inclined to think that the word בשר, here rendered flesh, denotes only the flesh of fish, as it certainly does in Lev. xi, 11; and indeed the next verse seems to support this explication: ‘We remember how freely we ate fish.’ It was then, particularly, the flesh of fish, for which they longed, which was more relishing than either the beef or mutton of those regions, which, unless when young, is dry and unpalatable. Of the great abundance and deliciousness of the fish of Egypt, all authors, ancient and modern, are agreed.” We have few Hebrew names, if any, for particular fishes. Moses says in general, Lev. xi, 9–12, that all sorts of river, lake, and sea fish, might be eaten, if they had scales and fins; others were unclean. St. Barnabas, in his epistle, cites, as from ancient authority, “You shall not eat of the lamprey, the many-feet, [polypes,] nor the cuttle fish.” Though fish was the common food of the Egyptians, yet we learn from Herodotus and Chæremon, as quoted by Porphyry, that their priests abstained from fish of all sorts. Hence we may see how distressing to the Egyptians was the infliction which turned the waters of the river into blood, and occasioned the death of the fish, Exod. vii, 18–21. Their sacred stream became so polluted as to be unfit for drink, for bathing, and for other uses of water to which they were superstitiously devoted, and themselves obliged to nauseate what was the usual food of the common people, and held sacred by the priests, Exod. ii, 5; vii, 15; viii, 20.
In Ezekiel xxix, 4, the king of Egypt is compared to the crocodile: “I am against thee, the great dragon that lieth in the midst of his rivers in Egypt. I will put hooks in thy jaws, and I will cause the fish in thy rivers to stick to thy scales, and I will bring thee out of the midst of thy rivers, and all the fish of thy rivers shall stick to thy scales.” If the remora is as troublesome to the crocodile as it is to some other tenants of the water, it may here be referred to. Forskal mentions the echeneis neucrates [remora] at Gidda, there called kaml el kersh, “the louse of the shark,” because it often adheres very strongly to this fish; and Hasselquist says that it is found at Alexandria.
The term, ἰχθὺς, a fish, was, at an early period of the Christian era, adopted as a symbolical word. It was formed from the initial letters of the Greek words, Ἰησοῦς Χριϛὸς, Θεοῦ Ὑιὸς, Σωτὴρ, “Jesus Christ, the Son of God, our Saviour.” From the use of symbolical terms, the transition was easy to the adoption of symbolical representations, and it therefore soon became common for the Christians to have the letters of the word ιχθυς, or the figures of fishes, sculptured on their monuments for the dead, struck on their medals, engraved on their rings and seals, and even formed on the articles of domestic use.
FITCHES, or VETCHES, a kind of tare. There are two words in Hebrew which our translators have rendered fitches, קצח and כסמת: the first occurs only in Isaiah xxviii, 25, 27, and must be the name of some kind of seed; but the interpreters differ much in explaining it. Jerom, Maimonides, R. David Kimchi, and the rabbins understand it of the gith; and rabbi Obdias de Bartenora expressly says that its barbarous or vulgar name is ניילי. The gith was called by the Greeks μελάνθιον, and by the Latins nigella; and is thus described by Ballester: “It is a plant commonly met with in gardens, and grows to a cubit in height, and sometimes more, according to the richness of the soil. The leaves are small like those of fennel, the flower blue, which disappearing, the ovary shows itself on the top, like that of a poppy, furnished with little horns, oblong, divided by membranes into several partitions, or cells, in which are enclosed seeds of a very black colour, not unlike those of the leek, but of a very fragrant smell.” And Ausonius observes, that its pungency is equal to that of pepper:--
Est inter fruges morsu piper æquiparens git.
Pliny says it is of use in bakehouses, pistrinis, and that it affords a grateful seasoning to the bread. The Jewish rabbins also mention the seeds among condiments, and mixed with bread. For this purpose it was probably used in the time of Isaiah; since the inhabitants of those countries, to this day, have a variety of rusks and biscuits, most of which are strewed on the top with the seeds of sesamum, coriander, and wild garden saffron.
The other word rendered fitches in our translation of Ezek. iv, 9, is כסמת; but in Exod. ix, 32, and Isaiah xxviii, 25, “rye.” In the latter place the Septuagint has ξέα, and in the two former ὀλύρα; and the Vulgate in Exodus, far, and in Isaiah and Ezekiel, vicia. Saadias, likewise, took it to be something of the leguminous kind, גלנאן, cicircula, (misprinted circula in the Polyglott version,) or, “a chickling.” Aquila has ζέα, and Theodotion, ὀλύρα. Onkelos and Targum have כונהיא and Syriac, כונחא, which are supposed to be the millet, or a species of it called panicum; Persian, כורכדם, the spelt; and this seems to be the most probable meaning of the Hebrew word; at least it has the greatest number of interpreters from Jerom to Celsius. There are not, however, wanting, who think it was rye; among whom R. D. Kimchi, followed by Luther, and our English translators: Dr. Geddes, too, has retained it, though he says that he is inclined to think that the spelt is preferable.
Dr. Shaw thinks that this word may signify rice. Hasselquist, on the contrary, affirms that rice was brought into cultivation in Egypt under the Caliphs. This, however, may be doubted. One would think from the intercourse of ancient Egypt with Babylon and with India, that this country could not be ignorant of a grain so well suited to its climate.
FLAG, אחו, occurs Gen. xli, 2, 18; Job viii, 11; and סוף, weeds, Exod. ii, 3, 5; Isa. xix, 6; John ii, 5. The word achu in the first two instances is translated “meadows,” and in the latter, “flag.” It probably denotes the sedge, or long grass, which grows in the meadows of the Nile, very grateful to the cattle. It is retained in the Septuagint in Genesis, ἐν τῷ ἄχει; and is used by the son of Sirach, Ecclesiasticus xl, 16, ἄχι and ἄχει; for the copies vary.